Literatura académica sobre el tema "Social sciences -> history -> world civilization"
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Artículos de revistas sobre el tema "Social sciences -> history -> world civilization"
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Alferov, A. A. "Polycentrism versus Universalism in the Picture of the Social World". Herald of the Russian Academy of Sciences 92, S7 (diciembre de 2022): S574—S580. http://dx.doi.org/10.1134/s1019331622130135.
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Abstract The principle of monocentrism in building a picture of the social world is opposed to the principle of polycentrism. Certain trends substantiating the principle of monocentrism, on the one hand, and the principle of polycentrism, on the other, are considered. The justification of monocentrism is universalism—of man, human consciousness, human history. In anthropology, polycentrism is based on the idea of the sociocultural conditioning of man, while in the philosophy of history, it is based on the concept of history as the development of individual isolated cultures or civilizations. The multiplicity of civilizations creates a polycentric picture of the social world. Russia is both a state and a civilization. Russia has attracted adjacent states, primarily in the post-Soviet space, into its civilizational field and has become the core state of Eurasian civilization. However, even in isolation, without adjacent states, the Russian Federation is a civilization. Possible contents of the ideology of Russian civilization are also considered.
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Андрей Владимирович, Панков. "The civilizational-elitist approach: the actual change of research optics". STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, n.º 1 (29 de marzo de 2024): 209–16. http://dx.doi.org/10.22394/2079-1690-2024-1-1-209-216.
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The article substantiates that the civilizational-elitist approach develops a civilizational approach in the direction of analyzing the mechanisms and necessary prerequisites for the evolution, flourishing and decline of civilizations on a cultural and value basis and actualizes the problem of the quality of elites. He demands a multivariate and pluralistic understanding of world history, adequate to the modern stage of the development of the humanities, which allows us to move away from the Western understanding of civilization and its imperative universality. In modern social and political sciences, this makes it possible to use the concepts of the "civilizational matrix", "cultural and civilizational code", "sociocultural landscape", "state-civilization" to denote the cultural and civilizational originality and uniqueness of a country and a national state that has its own value and foundations the sustainable successful socioeconomic and political development of a particular region.
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Zheleznyakov, A. S. y G. Chuluunbaatar. "Russia and Mongolia in the civilizational and geopolitical paradigms of Central Eurasia development". RUDN Journal of Sociology 23, n.º 3 (30 de septiembre de 2023): 612–22. http://dx.doi.org/10.22363/2313-2272-2023-23-3-612-622.
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The relationship between Russia and Mongolia in the civilizational and geo-political paradigms of Central Eurasia development is extremely important for political science, sociology and regional studies. The authors’ definition of Central Eurasia differs from the generally accepted neutral interpretation due to its connection with a specific civilizational space - three local civilizations - the historically summarized limits of their dominant influence. The article considers the following limits of the influence of the Mongolian, Russian and Chinese civilizations from ancient times to the present: the great steppe empires (from the state of the Xiongnu to the Great Mongol Empire of Genghis Khan) with the center in Mongolia, the Russian Empire and the socialist camp with the center in Russia (USSR), and the economic corridor Russia-Mongolia-China with centers in three countries. The recognition of the taxonomic equilibrium of Russia, China and Mongolia as the cores of the Russian, Chinese and Mongolian civilizations, united by the space of Central Eurasia, allows to reconsider the Russian-Mongolian relations from ancient times to the present. The authors admit the existence of the world civilization hidden in Inner Asia and based on more than two thousand years of the nomads’ written history - the Mongolian civilization. The authors develop a new scientific direction - civilizational political science which considers the interaction between societies through the intertwined civilizational world order. The authors believe that civilizations cover the entire global space; introduce the concept “cascade of the civilizational boundaries”, which requires a combination of modeling methods and geoinformation technologies with cultural-historical ideas; consider the historical tradition of relations between Russia, Mongolia and China in the Eurasian region as being revived in the new context of trilateral cooperation.
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Gagnon, Paul. "Teaching the West and the World from the Massachusetts Framework". Journal of Education 180, n.º 1 (enero de 1998): 67–78. http://dx.doi.org/10.1177/002205749818000106.
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This article summarizes how teachers may implement the Massachusetts History and Social Science Curriculum Framework as they design and teach courses in Western civilization and world history. It discusses the integration of history, geography, and the social sciences, together with suggested approaches to common problems such as the balance between Western and world studies, selection of main topics and questions, professional development, student assessment, and challenges teachers may confront.
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Kasavina, Nadezhda A. "On the “second wind” of civilizational development (reflections on the report of N.I. Lapin)". Civilization studies review 3, n.º 1 (2021): 43–56. http://dx.doi.org/10.21146/2713-1483-2021-3-1-43-56.
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The text is a response to some of the passages of the report by N.I. Lapin, which was prepared for discussion of the methodological grounds of the “Russian Civilizational Development Project” (Institute of Philosophy of the Russian Academy of Sciences). In the continuation of the methodological searches of N.I. Lapin, the concept of the historical development of the civilization of K. Jaspers is considered in more detail in accordance with the all-human idea of A.V. Smirnov, as well as in the context of the justification of civilizational unity through the phenomenon of transversal reason (V. Welsh). Based on these ideas, the justification for the importance of constructing the unity of world civilization, which should take place not through the priority of individual cultures, countries or their associations, but on the basis of their originality, is provided. The concept of historical development of K. Jaspers allows us to conclude that the distinction of the first axial time is the formation of cultural identity, local cultural self-awareness as a result of the path of civilization to the transcendent. The second axial time tends to the formation of an all-human civilization, transversely “collecting” local cultural achievements. In modern times, the most important factor in this formation is the progress in science and technology, which determines the main paths of civilizational development. At the same time, the social and humanitarian sciences have a mission to ensure cultural dialogue and participate in the general process of discussing the current problems of our time. Globalization can be thought of as interaction, including the interaction of projects of further world development, taking into account both the unique cultural features and the history of civilizations, and their coexistence in the world as a whole.
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Kirabaev, N. S., E. N. Gnatik y I. A. Zhubrin. "On the connection between social and epistemological aspects of the civilizational approach". RUDN Journal of Sociology 22, n.º 2 (30 de junio de 2022): 416–25. http://dx.doi.org/10.22363/2313-2272-2022-22-2-416-425.
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The article is a review of the monograph of the professors of the Department of Ontology and Theory of Cognition of the RUDN University V.M. Naidysh and O.V. Naidysh Civilization and Rationality. Essays on the Philosophy of Mythology (Moscow: Rusains, 2020. 286 p.) which explores social-philosophical and epistemological aspects of the civilizational approach. The issues of rationality and civilization are connected by the theory of consciousness presented as a form of reflection of reality by the active subject included in the networks of (direct and indirect) communication systems, as an integrator of cognitive activity, sensory-emotional experience of the world and volitional intentionality of the subject. The review focuses on two civilizational paradigms - civilization as an ethnosociocultural community and civilization as an institutionalized society that developed during the ‘Neolithic revolution’. The monograph analyzes a wide range of issues: theoretical-methodological prerequisites of models of the historical process, origins of the civilizational model of history, concepts of civilization in the 19th - early 21st century, the structure of the foundations of civilization, the role of rationalism and myth-making in the life of civilization, processes of rationalization and derationalization of culture, the genesis of thinking, the nature of the archetypes of culture, the formation of rationalism in the cultures of the Ancient East, concepts of barbarism and neo-barbarism, etc. The monograph also examines the debatable issue of possible prospects of civilization: among the models of post-civilization, transhumanism seems to be the most popular (the program of the artificial transformation of the natural-biological foundations of man). The authors call for a balanced and critical perception of transhumanism, because its most radical, extreme versions are a contemporary form of ‘social alchemy’.
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MAZOUZI, Racha. "THE HISTORY OF MEDECIN IN THE MEDIEVAL AND MODERN ERA,AND IT’S ROLE INTHE STUDY OF HISTORY OF ISLAMIC CIVILIZATION". RIMAK International Journal of Humanities and Social Sciences 03, n.º 07 (1 de septiembre de 2021): 149–62. http://dx.doi.org/10.47832/2717-8293.7-3.14.
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Islamic civilization had a prominent role, whether in the Islamic world, or its clear impact on the life of Europe, which was suffering from backwardness and ignorance. The Islamic civilization awakened it from its slumber and deep backwardness, through the its scientific achievements, and perhaps one of the most important roles was in the field of medical sciences, where Muslims took great care of the medicine industry at the beginning, from the search for the origin of the disease to treatment methods, and the establishment of institutions especially for its meridian and education, and the importance of this research lies in the definition of Arab-Islamic medicine, and its impact on Europe, especially that Westerners have claim the science has not developed for Muslims throughout the ages, and also aim through this research to track the development of medicine and the cultural and social movement in Islamic civilization in the Middle Ages and modernity.
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Hale, Henry E. y Marlene Laruelle. "Rethinking Civilizational Identity from the Bottom Up: A Case Study of Russia and a Research Agenda". Nationalities Papers 48, n.º 3 (mayo de 2020): 585–602. http://dx.doi.org/10.1017/nps.2019.125.
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Abstract“Civilization” is surely among those concepts that are the most widely used in world political discourse but taken least seriously by contemporary social science. We argue for jettisoning this concept’s Huntingtonian baggage, which has led scholarship into a dead end, and developing a new body of theory on a different foundation, one grounded strongly in recent nonprimordial theories of identity and micro-level research into how ordinary people actually understand the civilizational appeals made by their elites. In what we believe to be the first systematic survey-based study of individual-level civilizational identification, we establish proof-of-concept by asking a question: What influences individuals’ primary identification of their own country with particular civilizational alternatives offered up by their elites? Pooling survey data gathered in Russia from 2013–2014, we confirm that civilizational identity reflects the influence of situational considerations and social construction processes. Whether individuals see Russia as part of purported “European,” “Eurasian,” or “Asian” civilizations depends heavily on gendered and nongendered socialization during the USSR period and factors as contingent as perceived economic performance. Results also confirm our expectation that Huntingtonian concepts fit poorly with real-world patterns of civilizational identification.
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Shin, Seungyop. "Temporalities of Tonghak: Eschatology, Rebellion, and Civilization". Journal of Korean Studies 25, n.º 1 (1 de marzo de 2020): 57–87. http://dx.doi.org/10.1215/07311613-7932246.
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Abstract This article examines how the ideological orientations of the Tonghak religion, particularly the eschatological vision of time, empowered its practitioners and peasants to imagine a new world and act out their faith. By paying attention to the notion of kaebyŏk, I explore how different temporalities—redemptive time, now-time, and progressive time—played a significant role in the Tonghak movement from its formation through its reconfiguration as Ch’ŏndogyo. In the shifting geopolitics of East Asia at the turn of the twentieth century, Tonghak emerged as a dissonant theology whose prediction of an apocalyptic upheaval of the universe was discordant with the conceptions of time dominant in both traditional Chosŏn and modern Korea. Viewing history as cyclical, the Tonghak founders conceptualized kaebyŏk as an unexpected critical event that could happen in an abrupt, ever-present now. This unique temporal consciousness underpinned the revolutionary characteristics of Tonghak thought and laid the foundation for its followers to manifest their aspirations for social change through a massive uprising at now-time. Yet Tonghak’s theoretical agenda gradually lost its revolutionary edge during the modernization of the church. By adopting ideologies of civilization and enlightenment as well as social Darwinism, Ch’ŏndogyo focused on the self-cultivating role that kaebyŏk played within the progressive vision of time.
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Bukharin, Mikhail. "Soviet Atlantis: the Harappan Civilization in Soviet Oriental Studies in the 1920s and 1950s (to the 100th Anniversary of the Discovery of the Indus Valley Civilization)". ISTORIYA 14, n.º 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840024493-1.
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In the 1920s, intensive excavations were carried out in the Indus Valley. The formed the foundation for the study of the Harappan (Indus Valley) civilization. Information about the progress of the work also reached the USSR, but for a long time Soviet orientalists could only state the importance of excavations, unable to independently interpret their results. In the late 1930s, interest in the fate of the Harappan civilization in Soviet science increased sharply due to the aggressive policy of Germany. Soviet orientalists saw certain parallels between the actions of Germany and the Aryans, who invaded India and destroyed the Dravidian culture of Harappa in the eyes of Soviet orientalists. The Academy of Sciences of the USSR and the Council of People’s Commissars of the USSR allocated funds for the purchase of three articles by the Czechoslovak scientist B. Hrozny, with description of decipherment of Harappan inscriptions. This decipherment would provide the key to understanding the sense of the inscriptions and postulating “correct” conclusions. World Oriental studies did not accept the conclusions of B. Hrozny, but in the USSR his work found active support. It was the active introduction into the scientific circulation of these excavations in the Indus Valley that led to the final inclusion of India and China in the sphere of research on the history of the Ancient Orient. Interest in the conclusions of Hrozny was largely fueled by the independence of India (1947) and the proclamation of the republic (1950). In this regard, V. V. Struve is making a decisive attempt, based on the secondary interpretation of the excavations’ data of J. Marshall and E. Mackay, as well as a critical analysis of B. Hrozny’s approach to decipherment of Harappan inscriptions, to reconstruct the social type of the Harappan civilization, equalizing it typologically with the already known societies of the Ancient Orient. Struve’s conclusions are not based on the interpretation of the sources themselves, but on typological comparisons, that is, on conclusions made earlier about civilizations of the Middle East on the basis of the “correct” — class — approach, which in themselves were largely erroneous. By the mid-1950s the rhetoric of works on the history of the Harappan civilization is significantly softened. The main driver of interest in Soviet oriental studies of the 1920s — 1950s to the history of the Harappan civilization were changes in the situation in the world before and after World War II. Soviet orientalists created their own Harappa as an ideal ancient society, associating it in certain aspects with the USSR.
Tesis sobre el tema "Social sciences -> history -> world civilization"
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Stremlin, Boris. "Constructing a multiparadigm world history civilizations, ecumenes and world-systems in the ancient Near East /". Diss., Online access via UMI:, 2006.
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Ashkettle, Bryan L. "The power of the provocative| Exploring world history content". Thesis, Kent State University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3618923.
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This study addresses how my freshman world history students come to understand controversial issues as provocative within the secondary social studies classroom, and in what ways does their engagement with provocative issues influence their understanding of the content and the world around them. In addition, this research study seeks to discover in what ways does the teaching of these provocative materials inform and influence my curricular decisions, my pedagogy, and my relationship with my students. The three research questions were established to guide this study.
1. How do my world history freshman students come to understand provocative materials in regards to the historical content?
2. How does my students' engagement with these provocative materials influence their understanding of historical events and the world around them?
3. In what ways does the teaching of these provocative materials inform and influence my curricular decisions, my pedagogy, and my relationship with my students?
Self-Study methodology was selected as a way to personally explore and examine my students understanding of provocative issues as well as my instruction. Grounded theory was utilized exclusively as a coding and analyzing device. To address these questions, thirteen student participants were selected for this study based on the criteria assumed by the questions. Data was collected from individual interviews, group interviews, student blog posts, and my own journal.
As the data was analyzed and coded, nuanced constructs of the students' thinking began to coalesce on three distinct perceptions of provocative issues which evolved into the findings of this study. The first finding involved students who advocated for the inclusion of provocative issues. Their rationales for this inclusion were; Real World Phenomenon, Provocative for Grade Sake, Provocative for Interest Sake. A second finding involved a student who opposed the inclusion of provocative issues. This student's rationales were labeled Oppositional. The first two findings were partnered with the six students' rationales. The third finding involved the other seven students who had a varying range of nuanced articulation, varied their opinion across time, or lacked a clear robust rationale. This finding was labeled developing rationales. These students' perspectives were labeled other voices.
In addition to the student data, journaling was utilized to explore my own rationale for using provocative issues within my world history classroom. These journals provided a space for reflection on my practice in regards to the teaching of provocative issues, thus addressing my third research question. The journals, like the other data sources, were coded using grounded theory as the main analytical device. Upon completion of the data analysis of my journals, themes began to emerge that progressed into findings. The self-study findings were categorized as; The Closed Space of Sexuality, The Banality of Violence, and Anti-Americanism Linked to Racism to Foster Critical Thinking.
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Chavarria, Sara Patricia. "Anthropology and its role in teaching history: A model world history curriculum reform". Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/284264.
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This study addresses the importance of committing to redesigning how world history is taught at the high school level. Presented is a model for curriculum reform that introduces an approach to teaching revolving around a thematic structure. The purpose of this redesigned thematic curriculum was to introduce an alternative approach to teaching that proceeded from a "critical perspective"--that is, one in which students did not so much learn discrete bits of knowledge but rather an orientation toward learning and thinking about history and its application to their lives. The means by which this was done was by teaching world history from an anthropological perspective. A perspective that made archaeological data more relevant in learning about the past. The study presents how such a model was created through its pilot application in a high school world history classroom. It is through the experimental application of the curriculum ideas in the high school classroom that I was able to determine the effectiveness of this curriculum by following how easily it could be used and how well students responded to it. Therefore, followed in the study was the evolution of the curriculum model's development as it was used in the pilot classroom. Thus, I was able to determine the extent of its success as a tool for teaching critically and for teaching from an anthropological perspective.
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Lloyd, Paulette D. "An empirical test of theories of world divisions and globalization processes an international and comparative regional perspective /". Diss., Restricted to subscribing institutions, 2005. http://proquest.umi.com/pqdweb?did=954000191&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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Taylor, Jessica L. "Through the Eyes of the Post: American Media Coverage of the Armenian Genocide". Digital Commons @ East Tennessee State University, 2009. https://dc.etsu.edu/etd/1862.
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Many historians refer to the Armenian Genocide of 1915 as the first genocide of the twentieth century. In the context of the first global war, the Armenians of the Ottoman Empire were systematically persecuted and many eliminated while the world watched. Yet today, American memory and conception of the Armenian Genocide is remarkably different from similar historical events such as the Holocaust. The Armenian Genocide and America's reaction to it is a forgotten event in American memory.
In an attempt to better understand this process of forgetting, this thesis analyzes the Washington Post's news coverage of the Armenian Genocide. By cataloguing, categorizing, and analysizing this news coverage, this thesis suggests Americans had sufficient information about the events and national reaction to it to form a memory. Therefore, the reasons for twenty-first century collective loss of memory in the minds of Americans must be traced to other sources.
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Bengtsson, Ingrid. "Kvinnlig brottslighet under andra världskriget : En jämförande studie om kvinnors brottslighet i Lunds rådhusrätt och Kristianstads rådhusrätt". Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-101002.
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The purpose of this paper is to investigate the characteristics of crimes committed by women and how it developed in the two swedish cities, Lund and Kristianstad, during the second world war. The years studied are 1940, 1942 and 1944. Another purpose with this paper is to investigate women’s crime patterns in the city. Women’s crime in Lund and Kristianstad is studied comparatively. Quantitative method and source material in the form of court journals are used. The result of this paper is that the development of crime differed between the cities of Lund and Kristianstad. The total female crime in Lund neither increased nor decreased, while the female crime in Kristianstad increased. The female crime also turned out to be higher in Kristianstad than in Lund. The most common crime among women was mainly traffic violations in both cities. Theft was also a common crime in the cities. Violent crimes and illegal alcohol handling were not common among the female criminals. The female criminal was usually a young Swedish woman under the age of 30; a housewife, unmarried or working as a maid.
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Cizakca, Defne. "The Encyclopaedia of Istanbul : a novel ; &, Ottoman crossroads : coffeehouses, politics, theatres and storytelling : critical essays". Thesis, University of Glasgow, 2015. http://theses.gla.ac.uk/6713/.
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This Creative Writing PhD consists of a novel, The Encyclopaedia of Istanbul, and accompanying critical essays, Ottoman Crossroads: Coffeehouses, Politics, Theatres and Storytelling. The Encyclopaedia of Istanbul is historical in nature, and magically real in temperament. It is an account of fin de siècle Constantinopolis, and contains forgotten fairy tales, remnants of an ancient manuscript culture, Armenian playwrights, Turkish feminists, Greek fortune-tellers and Sephardim cantors. It tells the tale of six intersecting lives in 1876, a time known as “the year of the three Sultans” in Ottoman history. This period was filled with tensions between traditionalism and Westernization, but also new political possibilities forwarded by the Young Ottomans. While the characters in The Encyclopaedia of Istanbul are fictitious, they are inspired by historical events and figures. The second element of my PhD, Ottoman Crossroads, is made up of four individual essays that focus on selected themes from the novel. They scrutinize, in order of presentation, the history of coffeehouse culture, the secretive society of the Young Ottomans and their political thought, the formation of Armenian-Turkish theatre, and the rediscovery of Ottoman fairy tales. Whilst the novel and essays are coherent independently, they also link to each other in ways that are sometimes direct, and at other times subtle.
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Panton, James. "Politics, subjectivity and the public/private distinction : the problematisation of the public/private relationship in political thought after World War II". Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:cb636385-aa16-44d1-abf5-2e835e62665c.
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A critical investigation of the public/private distinction as it has been conceived in Anglo-American political thinking in the second half of the 20th century. A broadly held consensus has developed amongst many theorists that public/private does not refer to any single determinate distinction or relationship but rather to an often ambiguous range of related but analytically distinct conceptual oppositions. The argument of this thesis is that if we approach public/private in the search for analytic or conceptual clarity then this consensus is correct. Against this I propose that a number of the most dominant invocations of the distinction can be understood to express public/private as an irreducibly political dialectic that mediates the relationship between the subjective and objective side of social and political life. By locating these conceptually diverse invocations within a broader and more determinate framework of the historical development and contestation of the boundaries which establish the conditions for subjectivity, as the assertion of political agency, on the one hand, and which demarcate, police and defend these particular boundaries, as part of the objectively given character of social life and institutional organisation, on the other hand, then a more determinate character to public/private can be recognized. I then seek to explore the capacity of this model to capture and explain the peculiar post-war problematisation of public/private amongst a number of new left thinkers in Britain and America.
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Martinez, Vanessa. "Schooling, Community, and Identity: The Perspectives of Muslim Girls Attending an Islamic School in Florida". Scholar Commons, 2012. http://scholarcommons.usf.edu/etd/4366.
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As the number of Islamic institutions increases in America, the need for greater understanding of the Muslim community, and the challenges faced by this minority, increases as well. This project seeks to provide such knowledge by exploring one of these rapidly growing institutions founded and funded by Muslims, private Islamic schools. Absent from media and literature is an understanding of Islamic schools and the experiences of youth as their attendees. This project addresses this gap through an ethnographic focus on female students at one Islamic school. Data was collected via interviews, focus groups, observation, and participant observation. This student-centered approach provides qualitative insight on the perspectives of Muslim girls on identity, schooling, and community in order to foster greater understanding of the mission, social function, and practices of Islamic schools.
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Carnino, Guillaume. "L'invention de « la science » dans le second XIXe siècle : épistémologie, technologie, environnement, politique". Paris, EHESS, 2011. http://www.theses.fr/2011EHES0071.
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La science, tout à la fois pure et appliquée, advient en remplacement de l'ancienne philosophie naturelle, à l'heure où se déploient en France les prémices de la seconde industrialisation. Le prestige de la science nouvelle se diffuse par des voies divergentes: les expositions universelles, la libre-pensée, la vulgarisation, les beaux-arts, l'enseignement, la législation technique. . . Cette réorganisation théorique et pratique de la connaissance s'effectue en lien extrêmement étroit avec les structures de l'industrie: les scientifiques proposent désormais, à partir d'études circonstanciées des savoir-faire artisanaux, des procédures reproductibles permettant d'assurer la bonne marche de la production. Parée de toutes les vertus, l'institution science verrouille idéologiquement toute possibilité d'inflexion du modèle progressiste qui fonde la IIIe République et selon lequel toute opposition aux transformations environnementales, technologiques et sociales en cours est dangereuse politiquement car passible d'une volonté réactionnaire d'un retour en arrière. Les résistances profanes à la science devenue sacrée sont alors exclues du champ politique car jugées erronées, tout comme le sont les opinions des religieux qui imaginaient pouvoir opposer la Bible à Galilée. L'important n'est alors pas d'essayer de définir épistémologiquement la science, mais bien davantage d'assumer le fait que cette institution est par essence contradictoire en elle-même (puisque issue d'un compromis au sein du social): toute tentative visant à la théoriser en tant que concept unifié et anhistorique ne fait que rejouer les enjeux propres aux circonstances qui l'ont vu naître"Modern science", being both pure and applied, emerges in France at the very beginning of the second industrialization, and replaces the prior "natural philosophy". Its prestige expands through various activities: World fairs, freethinkers, popular science, arts & literature, school, patent rights. . . This practical and theoretical reorganization of knowledge , is firmly connected to the structure of industrial production: scientists study in details craftsmen's "know-how" to create reproducible procedures for manufacturing. Reputed neutral and objective, science ideologically binds the progressive base of the French Third Republic: thereafter, any opposition to environmental, technological or social changes catalysed by this new regime is treated as a dangerous attitude hiding reactionary thoughts secretly rooted in a backward political agenda. Secular resistance to sacred science is subsequently considered inaccurate and excluded from the political sphere, in the same way as the religious beliefs Galileo battled with are mocked as false. Therefore, science must not be any more considered as an epistemological question, but rather as a intrinsically contradictory institution (since it is issued from a social compromise): attempts to theorize it as unified and non-historical concept always trigger the same conflicts that prevailed to its birth
Libros sobre el tema "Social sciences -> history -> world civilization"
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S, Parakh B. y National Council of Educational Research and Training (India), eds. India and the world: Social sciences textbook for class VI. New Delhi: National Council of Educational Research and Training, 2002.
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1952-, Desnoyers Charles y Stow George B, eds. Patterns of world history. New York: Oxford University Press, 2012.
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Greenblatt, Miriam. Glencoe Human heritage: A world history. New York, N.Y: Glencoe/McGraw-Hill, 2004.
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Indus Valley Civilization. High Noon Books, 2020.
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Brame, Herman. World History of Afro Humans: Fire and Civilization. Brame LLC, Herman L., 2023.
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Oqual Cycle: The 84-Year Rhythm of Human Civilization. Oquannium Xpress, 2023.
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Oqual Cycle: The 84-Year Rhythm of Human Civilization. Oquannium Xpress, 2023.
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Oqual Cycle: The 84-Year Rhythm of Human Civilization. Oquannium Xpress, 2023.
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Oqual Cycle: The 84-Year Rhythm of Human Civilization. Oquannium Xpress, 2023.
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Oqual Cycle: The 84-Year Rhythm of Human Civilization. Oquannium Xpress, 2023.
Buscar texto completoCapítulos de libros sobre el tema "Social sciences -> history -> world civilization"
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Mukti, Anung Jati Nugraha. "The new world order in the COVID-19 era: A new strategy on historical research". En Embracing New Perspectives in History, Social Sciences, and Education, 106–10. London: Routledge, 2022. http://dx.doi.org/10.1201/9781003295273-22.
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Rijnoveanu, Carmen-Sorina. "Military History and Collective Identity". En Handbook of Military Sciences, 1–20. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-02866-4_92-1.
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AbstractEach country has a national story that forges a sense of identity and – as Patrick Finney put it – while language, religion, culture, and traditions are key elements, war has traditionally been at the core of identity construction, shaping the collective national sentiment and the sense of Self (Finney, Remembering the Road to World War Two: International history, national identity, collective memory. Routledge, 2011).Recently, scholars have increasingly become interested in the way in which war and war experiences frame collective identities. From this perspective war and identity are closely intertwined, and this interactive process can explain not only how identities are created but how they may produce various typologies of warfare practices and states’ conduct. Such a conceptual paradigm provides new windows to a study of past wars but also prepares the ground for a better understating of current or future conflicts.Which role does military history play in the collective identity of nations and other collectives, how does war memory shape the architecture of identity construction, and how does identity-memory dynamics frame states’ strategic thinking? These are the central questions of this text. While the possible answers to such questions depend on multiple variables, there is a broad scholarly consensus that this is an area of research that needs to be further explored, especially in the light of new advancements in the field of cultural and social studies. Wars are fought on two main fronts: on the battlefield and in people’s minds where it maintains an enduring influence that is preserved over generations. The way people remember and memorialize the experiences of war allows us to gain a more comprehensive view on the set of practices, norms, values, and emotions that shape collective identities and determine typologies of state behavior in military and security affairs.
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Mastroianni, George R. "History and Development of Military Psychology". En Handbook of Military Sciences, 1–16. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-02866-4_55-1.
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AbstractPsychology is widely thought to have emerged as a scientific discipline only quite recently: at the end of the nineteenth century. Psychological thinking had nevertheless been occurring for millennia, and such thinking formed a significant element of Greek philosophy in the centuries before the Common Era. The Greeks, no strangers to war, applied this thinking to military matters, such as learning, motivation, and the roles of environment and heredity in human development. From these beginnings, the systematic study of the unique considerations that arise when humans come together in military undertakings began. The industrialization of warfare that began in the nineteenth century added new questions and problems, problems which became more urgent just as the novel application of the methods of science to human psychology became institutionalized in universities in the decades before World War I. Today, military psychology is a vibrant and dynamic field that focuses on a core set of stable and enduring areas of study that include leadership, personnel selection, training, human factors, human performance, and clinical psychology. As military technology and the nature of warfare continue to evolve within the context of national and social institutions that are themselves constantly in flux, military psychology will adapt to encompass the new questions and problems brought by these changes.
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Donohue, Christopher. "“A Mountain of Nonsense”? Czech and Slovenian Receptions of Materialism and Vitalism from c. 1860s to the First World War". En History, Philosophy and Theory of the Life Sciences, 67–84. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_5.
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AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.
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Bağcı, Cahit. "The Impacts of Online Education on Ecology of Learning and Social Learning Processes". En Educational Theory in the 21st Century, 51–78. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-9640-4_3.
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AbstractDevelopments in the IT sector and technological advancements around the world have forced educational systems to also change accordingly. Radically affecting the usual flow and order of economic and social life around the world, the global COVID-19 pandemic and social isolation have generated rapid changes. The ongoing process has revealed no previous preparations to have occurred or principles to have been designed for dealing with unforeseen circumstances in terms of matters ranging from internet infrastructure to technological equipment, digital educational tools, access to content, education managers, educators, students, and parents, digital literacy, and social learning environments. A future remodeling of social learning processes, particularly the role of school, ecology, and models of learning is predicted. Education is expected to become a hybrid system composed of face-to-face and online learning processes paralleling one another, whereas teaching is predicted to take place over digital platforms through different modules and software programs. Evaluation, accreditation, and certification are fully expected to take place digitally. Schools will be reshaped with a functional mission in mind, paying special attention to behavior, ethics, consciousness, values, culture, civilization, history, art, and sports; the development of skills, socialization, group work, and teamwork; social and psychological development; and analytical thinking. Rather than engaging in theoretical discussions, this article will tackle the predomination of digitalization and the effect of online education policies and applications on social learning processes as well as the ecology of learning. This article will present solutions, analyzing these matters regarding their pedagogical as well as problematic dimensions.
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Ettlinger, Nancy. "The Datafication of Knowledge Production and Consequences for the Pursuit of Social Justice". En Knowledge and Digital Technology, 79–104. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-39101-9_5.
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AbstractEducational institutions shape knowledges that students learn upstream and apply downstream in everyday life, notably in workplaces. Based on a critical synthesis of interdisciplinary literatures, the paper argues that current pedagogy datafies knowledges through the edtech industry, prioritizing skills and circumventing contextual and conceptual knowledges. The pedagogical orientation inculcates technocratic, non-relational thinking, obscures the effects of applications to which workers bring their learned skills, and prefigures deepening social and data injustice in a world beset with intensifying societal tensions and deep inequalities. Although scholarship on current educational trajectories presumes that the new, purportedly ‘disruptive’ digitalized technology has prompted a new pedagogy, I show that the so-called ‘new’ pedagogy has a history that would have predicted the wide-ranging problems evident in non-relational thinking and lack of critique in the data sciences and among its users.
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Yong, Heming y Jing Peng. "Historian Zhou’ S Primer – The Source Of Lexicographical Culture In China". En Chinese Lexicography, 44–58. Oxford University PressOxford, 2008. http://dx.doi.org/10.1093/oso/9780199539826.003.0004.
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Abstract The role reading primers play in the advancement of world civilization and their significance to the study of the history of world civilization have not attracted due attention or received serious study, but it is undeniable that the evolution of any civilization is intimately related to reading primers, which facilitate human progression, social development, and literacy education. As pointed out by the American anthropologist Leslie Alvin White (1900–1975) in The Science of Culture (1949), all human civilization relies on symbols. It is the ability to produce and use symbols that makes it possible for culture to be created and passed on. And it is the use of symbols that makes culture eternal. There would be no culture without symbols and human beings would be identified with animals without symbols. Only when human beings have had a fluent command of the language system can culture and civilization progress from one generation to another. The children’s reading primers are the most primitive and direct tools for the inception and initiation of human civilization and the activation of language symbols. It is these textbooks that help make the language and culture of a nation expand, extend, and prosper.
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Riasanovsky, Nicholas V. "The Image of Peter the Great In Russia in the Age of Realism and Scholarship, 1860-1917". En The Image of Peter the Great in Russian History and Thought, 152–233. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195074802.003.0003.
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Abstract Romanticism followed Enlightenment; realism replaced Romanticism. The second transformation, like the first, encompassed the entire Western civilization and cannot be understood in exclusively Russian terms. Yet Russia participated in full-some would even argue in an exaggerated manner-in the general change. The new intellectual climate fostered utilitarianism, pragmatism, positivism, materialism, an emphasis on science and scholarship, in particular on the social sciences. In Russia, as elsewhere, professors and other erudites succeeded eighteenth-century litterateurs and the philosophizing ideologues of the first half of the nineteenth century as the central spokesmen of the age. History and historical figures became above all the province of academic historians.
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Wight, Martin y DAVID S. YOST. "The Concept of Europe". En History and International Relations, 68–84. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192867476.003.0006.
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Abstract The concept of Europe is elusive because it has been regarded as synonymous with Western civilization. After the abatement in the seventeenth century of the European wars of religion, the word “Europe” replaced “Christendom.” Voltaire, Burke, and other European philosophers defined Europe as composed of states that kept the balance of power among themselves while respecting a shared heritage of Christianity and international law. During the period known as the Concert of Europe (1815–1914) Europe constituted “an international society with rights” based on common values. Europeans of various nationalities held that Europe surpassed Asia and Africa in military skills, in “social vitality, initiative and inventiveness,” and in liberal arts, science, and industry. Ranke, Mazzini, Huizinga, and others agreed in seeing “diversity in unity” in European history and society. From the sixteenth century on European nations were “conquering and exploiting the rest of the world.” Britain focused on its Empire and Commonwealth, to the neglect of Europe and the League of Nations. European civilization is distinct in “its universalist claims,” originally grounded in Christianity. The “universal mission” convictions survived the Crusades, the Reformation, and the wars of religion, and were followed by the ideologies of the French Revolution and Communism. To describe “the European inheritance” as democracy “is an extraordinarily selective and inaccurate statement,” given the predominance of authoritarian rulers and the scarcity of democratic regimes in European history since ancient Greece. The Common Market has nonetheless been criticized as “too inward looking” and “too little universalist.”
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Ben, Pablo. "Global Modernity and Sexual Science". En Global History of Sexual Science, 1880-1960. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520293373.003.0002.
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This chapter examines how the social history of urbanization influenced the emergence of sexual science by focusing on the case of male homosexuality and female prostitution during the period 1850–1950. It first considers the notions of sexual chaos and order that emerged within nineteenth-century anthropology and how they were related to urbanization, with an emphasis on the case of Buenos Aires. It then discusses some aspects of the global history of transportation and urbanization and how it affected prostitution and homosexuality in different parts of the world. It also explores the simultaneous emergence and similarity of the so-called cities of sin and how they became incubators of a sexual science in which the evolution or devolution of human society was debated in sexual terms and described as a fact of daily life. The chapter suggests that “civilization encourages prostitution” as the sexual drive is increasingly put under control.
Actas de conferencias sobre el tema "Social sciences -> history -> world civilization"
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Kulathunga, Sadani, Thilini Perera, TGUP Perera y Chameera Udawattha. "Urban Farming: A Review on Techniques Used in Urban Farming in Mayan Civilizations". En SLIIT INTERNATIONAL CONFERENCE ON ADVANCEMENTS IN SCIENCES AND HUMANITIES [SICASH]. Faculty of Humanities and Sciences, SLIIT, 2022. http://dx.doi.org/10.54389/zjvj6847.
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Urban farming (UF) is emerging in the urban areas of the modern world due to food scarcity in urban areas. Urban agriculture is enjoying a resurgence in popularity that began decades ago. It's now widely acknowledged and accepted as a means of gaining several environmental, economic, and social advantages. However, the cradle of urban farming is from our ancestral civilization. Hence, documenting different urban farming techniques used by our ancestors is very important. Consequently, this study is launched to study how our ancestors used urban farming to feed their ever-growing urban population. To structure the database, the UF-related words and keywords are divided into five categories. After that, using different keyword combinations for both ‘history’ and UF the online databases Scopus, ScienceDirect and ISI Web of Science (WoS) were searched. The samples presented here demonstrate the diversity of landscapes found in the Mayan Civilizations. Spatial variances in the underlying environment, various environmental changes, and civilizations' adaptability across time all contributed to this heterogeneity. Whether this civilization chose to focus on agriculture in wetlands or dry uplands, how they dealt with the annual problem of the dry season and water availability, and how diverse and nutritious soils were across the broader landscape all showcase the adaptive strategies used by the civilization to suit the different environmental conditions. Techniques like Raised bed farming in Mayan Civilization, are great examples of their adaptability to the climatic changes using creative solutions. All these civilizations flourished for centuries before their collapse. As a framework for addressing community cohesiveness and food access, Urban farming is entering a new phase. Urban agriculture has the potential to help people adapt to climate change. Mitigation and adaptation will be aided by avoiding reliance on fragile transportation connections, experimenting with seasonality and crop selection, and developing community bonds. When new challenges develop, urban agriculture will be there to meet them, and it will continue to evolve as it reacts to key issues that shape our cities. And to aid this process a comprehensive look at the ancient world’s agro-urban civilizations would be very beneficial. Keywords: Urban Agricultural History, Urban Farming History, Mayan Civilizations
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Oleynikov, Yu. "SOCIETIES AND CIVILIZATIONS: PRIORITIES OF MODERN RESEARCH". En Man and Nature: Priorities of Modern Research in the Area of Interaction of Nature and Society. LCC MAKS Press, 2021. http://dx.doi.org/10.29003/m2580.s-n_history_2021_44/18-26.
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Despite of unprecedented level of financing and IT support, the world science didn’t demonstrate meaningful fundamental achievements in study of the ecologic problems of interaction between nature and society and the socio-natural history within the recent 50 years. Social and ideology causes of conceptual infertility of social ecology and of social sciences as a whole are analyzed, such infertility rooted in absence of conditions for creative research into problems of profound social-economic transformation of the society and for search of real paths of development of the social form of being of humans and of the whole of planet’s socio-natural Universum. Ideological engagement of contemporary scholars and their leaning towards the “end of history” and “sustainable development” concepts as a justification of eternal and qualitative stability of liberal capitalism are the reasons of this situation in philosophy and in distinct natural and social sciences. Narrow specialization of scholars, poor knowledge of theoretical heritage accumulated in various countries are of considerable importance as well, these drawbacks not allowing for synthesis of data obtained in particular fields of science to lead to development of fundamental understanding about being of contemporary socio-natural whole.
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Tekeoğlu, Muammer. "Socio-Economic Transformation and Historicality". En International Conference on Eurasian Economies. Eurasian Economists Association, 2017. http://dx.doi.org/10.36880/c08.01947.
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Socio-economic transformations can be understood more clearly in the history of the broad period. Accordingly, we can speak of the rise and fall of civilizations. Numerous civilizations have formed in the world and many have disappeared. In this respect, the 21st century also undergoes important civilization transformations. In this century of technological change, the computer algorithm has reached a position that exceeds human intelligence for the first time. It is a serious danger for mankind that the control of political, social sovereignty are subject to a limited elite control, as well as significant differences in development between countries that have it and those who do not. It is envisaged that many areas of human endeavor will not be needed due to artificial intelligence tools and this will create a serious unemployment problem. This means that the freedoms of the individual and the individual will become insignificant. Therefore, there is a need for global co-operation that protects freedoms and regulates ethical norms in the 21st century. In particular, the proliferation of interdisciplinary studies is important, as social science studies tend to focus more on this field. So, in the future, either liberal freedoms will live or the dominance of computer algorithms called "dataism" will lead to a new "slavery" system. Within this context, it is hoped that Turkish Islamic civilization can create an alternative. This is because; in the past of this civilization there is an ideology that glorifies mankind. Especially with the leadership of Turkey it is possible to release this civilization from "twilight". The presentation includes titles for the breakthroughs to be made in this area.
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ASHIMOVA, Dinara. "MYTHOLOGICAL ELEMENTS IN ER-TOSTUK TALE". En International Research Congress of Contemporary Studies in Social Sciences (Rimar Congress 2). Rimar Academy, 2021. http://dx.doi.org/10.47832/rimarcongress2-9.
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Mythology is called the myths, which are about the seemingly real events to explain the beliefs, practices, institutions, or natural phenomena of a particular civilization or religious tradition, but are often associated with rituals and ceremonies, mostly unknown origin. Rumors tell the events that are outside of human life but which are the basis of it, what the gods or extraordinary beings do. This situation is generally included in folk narratives. The Turkish tribes who live in different parts of the world have their own folk narratives. Some of these folk narratives, such as Koroglu and Alpamys, have exceeded the difficulties of geography and history and have belonged to the whole of the nation. Er-Tostuk narrative is one of them.
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Cmeciu, Doina y Camelia Cmeciu. "VIRTUAL MUSEUMS - NON-FORMAL MEANS OF TEACHING E-CIVILIZATION/CULTURE". En eLSE 2013. Carol I National Defence University Publishing House, 2013. http://dx.doi.org/10.12753/2066-026x-13-108.
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Considered repositories of objects(Cuno 2009), museums have been analysed through the object-oriented policies they mainly focus on. Three main purposes are often mentioned: preservation, dissemination of knowledge and access to tradition. Beyond these informative and cultural-laden functions, museums have also been labeled as theatres of power, the emphasis lying on nation-oriented policies. According to Michael F. Brown (2009: 148), the outcome of this moral standing of the nation-state is a mobilizing public sentiment in favour of the state power. We consider that the constant flow of national and international exhibitions or events that could be hosted in museums has a twofold consequence: on the one hand, a cultural dynamics due to the permanent contact with unknown objects, and on the other hand, some visibility strategies in order to attract visitors. This latter effect actually embodies a shift within the perception of museums from entities of knowledge towards leisure environments. Within this context where the concept of edutainment(Eschach 2007) seems to prevail in the non-formal way of acquiring new knowledge, contemporary virtual museums display visual information without regard to geographic location (Dahmen, Sarraf, 2009). They play ?a central role in making culture accessible to the mass audience(Carrazzino, Bergamasco 2010) by using new technologies and novel interaction paradigms. Our study will aim at analyzing the way in which civilization was e-framed in the virtual project ?A History of the World in 100 Objects, run by BBC Radio 4 and the British Museum in 2010. The British Museum won the 2011 Art Fund Prize for this innovative platform whose main content was created by the contributors (the museums and the members of the public). The chairman of the panel of judges, Michael Portillo, noted that the judges were impressed that the project used digital media in ground-breaking and novel ways to interact with audiences. The two theoretical frameworks used in our analysis are framing theories and critical discourse analysis. ?Schemata of interpretation? (Goffman 1974), frames are used by individuals to make sense of information or an occurrence, providing principles for the organization of social reality? (Hertog & McLeod 2001). Considered cultural structures with central ideas and more peripheral concepts and a set of relations that vary in strength and kind among them? (Hertog, McLeod 2001, p.141), frames rely on the selection of some aspects of a perceived reality which are made more salient in a communicating text or e-text. We will interpret this virtual museum as a hypertext which ?makes possible the assembly, retrieval, display and manipulation? (Kok 2004) of objects belonging to different cultures. The structural analysis of the virtual museum as a hypertext will focus on three orders of abstraction (Kok 2004): item, lexia, and cluster. Dividing civilization into 20 periods of time, from making us human (2,000,000 - 9000 BC) up to the world of our making (1914 - 2010 AD), the creators of the digital museum used 100 objects to make sense of the cultural realities which dominated our civilization. The History of the World in 100 Objects used images of these objects which can be considered ?as ideological and as power-laden as word (Jewitt 2008). Closely related to identities, ideologies embed those elements which provide a group legitimation, identification and cohesion. In our analysis of the 100 virtual objects framing e-civilization we will use the six categories which supply the structure of ideologies in the critical discourse analysis framework (van Dijk 2000: 69): membership, activities, goals, values/norms, position (group-relations), resources. The research questions will focus on the content of this digital museum: (1) the types of objects belonging to the 20 periods of e-civilization; (2) the salience of countries of origin for the 100 objects; (3) the salience of social practices framed in the non-formal teaching of e-civilization/culture; and on the visitors? response: (1) the types of attitudes expressed in the forum comments; (2) the types of messages visitors decoded from the analysis of the objects; (3) the (creative) value of such e-resources. References Brown, M.F. (2009). Exhibiting indigenous heritage in the age of cultural property. J.Cuno (Ed.). Whose culture? The promise of museums and the debate over antiquities (pp. 145-164), Princeton, Oxford: Princeton University Press. Carrazzino, M., Bergamasco, M. (2010). Beyond virtual museums: Experiencing immersive virtual reality in real museums. Journal of Cultural Heritage, 11, 452-458. Cuno, J. (2009) (Ed.). Whose culture? The promise of museums and the debate over antiquities (pp. 145-164), Princeton, Oxford: Princeton University Press. Dahmen, N. S., & Sarraf, S. (2009, May 22). Edward Hopper goes to the net: Media aesthetics and visitor analytics of an online art museum exhibition. Visual Communication Studies, Annual Conference of the International Communication Association, Chicago, IL. Eshach, H. (2007). Bridging in-school and out-of-school learning: formal, non-formal, and informal education . Journal of Science Education and Technology, 16 (2), 171-190. Goffman, E. (1974). Frame analysis: An essay on the organization of experience. Cambridge, MA: Harvard University Press. Hertog, J.K., & McLeod, D. M. (2001). A multiperspectival approach to framing analysis: A field guide. In S.D. Reese, O.H. Gandy, & A.E. Grant (Eds.), Framing public life: Perspective on media and our understanding of the social world (pp. 139-162). Mahwah, NJ: Lawrence Erlbaum Associates. Jewitt, C. (2008). Multimodality and literacy in school classrooms. Review of Research in Education, 32 (1), 241-267. Kok, K.C.A. (2004). Multisemiotic mediation in hypetext. In Kay L. O?Halloren (Ed.), Multimodal discourse analysis. Systemic functional perspectives (pp. 131-159), London: Continuum. van Dijk, T. A. (2000). Ideology ? a multidisciplinary approach. London, Thousand Oaks, New Delhi: Sage.
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Soatova, Gulzoda. "COMMON PATRIOTIC IDEAS IN THE CREATIONS OF BABUR AND JADID". En The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/rxcm4632.
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Our nation has always been proud of its high history and great ancestors. No matter where you go in the world, you will encounter the heritage of our ancestors. Especially in the XV-XVI centuries, the socio-political environment created by Babur in Central Asia and India left a special mark on world civilization. Science, culture, art, and literature flourished in the great kingdom founded by Babur. Zahiriddin Muhammad Babur achieved a great position in sealing the reality of Uzbek classic literature, geography, and history in Timuriza.
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Mahcar, Fatiha Imane. "Nomination of Ksar Kourdane in Laghouat, Algeria to the UNESCO World Heritage List". En 6th International Students Science Congress. Izmir International Guest Student Association, 2022. http://dx.doi.org/10.52460/issc.2022.001.
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Ksar Kourdane is an architectural masterpiece that can be considered as a model with its aesthetic appeal that reveals the skill of the masters who built it. This Ksar offers a window into the history of this city and has preserved the heritage of the region; it represents one of the places frequented by tourists. It is an authentic symbol of the fusion of cultures and civilizations, as well as the opening up of Muslim culture to the world around it. The Ksar was built according to an architecture that combines modern and traditional style. Compared to other ksours of the region, Ksar Kourdane has retained its architectural authenticity in terms of configuration and materials. The architectural style is preserved and the earthen structures are perfectly adapted to the climatic conditions and they are in harmony with the natural and social environment. However, new challenges arise when a balance must be found between function, residents’ needs, heritage questions and the need for new buildings. Authenticity is particularly vulnerable due to improper protection. That’s why it should be nominated in the UNESCO World Heritage List to preserve this great heritage.
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Abbas, Prof Dr Nada Mousa. "AL-YAQOUBI'S PHILOSOPHY OF HISTORY". En I. International Dubai Social Sciences and Humanities Congress. Rimar Academy, 2024. http://dx.doi.org/10.47832/dubaicongress1-2.
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The philosophy of history needs the availability of basic components, namely: historical material (cognitive), historical thought (historical mentality represented by sense and historical awareness), and a balanced academic method (organized and precise) in order for the rational philosophical vision to emerge from comprehensive study of a civilizational nature for which laws (theories) can be formulated. ), with realistic evidence and evidence, called the philosophy of history! . Al-Yaqubi (third century AH / ninth century AD) showed comprehensive analysis with his sense and historical awareness, and through his historical criticism and his renewal of the method of historical recording, he distinguished himself from those who preceded him and those who followed him with his book entitled “The Problem of People of Their Time and What Predominates in Every Age,” thus revealing the beginning of For the idea of the philosophy of history, where he laid the foundations for the theory of the problem (imitation, imitation) as one of the engines of the wheel of history, a factor influencing the spirituality of the era, the natures of the members of society, and an important and vital part in the formation of human civilizations . The law of problematization, in its philosophical theory, requires AlYaqoubi to reveal the characteristics of each caliph in his policies, interests, and social behaviors, which applies to those with power, influence, prestige, and authority, and as a symbol and role model for society (an elite group), in a collective imitation of their behaviors (at all times and places) by individuals. Human societies. Accordingly, Al-Yaqubi assumed that rulers have a fundamental role in preserving states and societies, and developing civilizations. They can either reform or corrupt them at all levels of civilization, and therefore the problem changes according to the trends of the elite symbols !
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Salihu, Mustapha. "Nigeria’s Troubled History with Demobilizing, Deradicalizing and Reintegrating Armed Non-State Actors: An Assessment of Operation Safe Corridor". En 3rd World Conference on Social Sciences. Acavent, 2021. http://dx.doi.org/10.33422/3rd.worldcss.2021.09.12.
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Kruszewski, Michal y Leon Krzemieniecki. "Burning books in human history as evidence of extremely aggressive activation of the 'toxic power syndrome'". En 15th International Conference on Applied Human Factors and Ergonomics (AHFE 2024). AHFE International, 2024. http://dx.doi.org/10.54941/ahfe1005291.
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In this scientific essay, we highlight some common aspects of the issue of transferred aggression and symbolic aggression from the perspective of ‘innovative agonology’ – acronym INNOAGON. The cognitive goal of the essay is just the most general rationale regarding an open question: whether this new applied science will increase the chance of at least offsetting in the public space the pernicious, multidimensional effects of pervasive, commercially motivated violence and aggression. It would be ludicrous to equate the criterion for balancing the pathology of violence and aggression with the time and number of messages available to the two parties in the daily cycle. One is represented by entities for whom it is an attractive commodity or the dominant mode of action. The other - in addition to agonologists, individuals and collective actors who are aware (although not all of them refer to scientific evidence) that the continuation of such a practice on a macro level is a simple path to the self-destruction of global civilization. Potential perpetrators could be public affairs coordinators with the highest intensity of 'toxic power syndrome' and at the same time with access to nuclear and biological weapons. The claim that enhancing 'creative power syndrome' at every stage of ontogenesis is the most profitable investment of an individual is both a simple demonstration of the power of evidence-based argumentation. However, social circumstances unambiguously limit applications to the micro scale).
Informes sobre el tema "Social sciences -> history -> world civilization"
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, octubre de 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).